Programmazione 06/2018

5 Responses

  1. danish Mag 30, 2018 - Reply

    Ciao Silvano, vivo a Cagliari. Dal tardo pomeriggio del 15 giugno al 18 giugno sarò a Roma. Conto di conoscere il tuo Azzurro Scipioni. Con stima e amore.
    Danìsh

  2. Frances Giu 16, 2018 - Reply

    un Omaggio all’Opera di Silvano Agosti, che è anche quella di altrui, ed un Appello a chiunque, a divenire Artista, Scienziato, Maestro spirituale [sono Sinonimi, se l’Artista è un vero Artista, lo Scienziato un vero Scienziato, il Maestro spirituale un vero Maestro spirituale: come Michelangelo, Leonardo da Vinci, Ippocrate, Platone, altri]: https://www.youtube.com/watch?v=i2d8fdUENMA . Felicità e Bene interiore-più-Felicità e Forza esteriore a ciascuno, eternamente [3 Tempi], ed illuminante-Illuminazione; la Luce animi-guidi ciascuno, qui-e-ora, ovunque-e-sempre [”segui la piccola Lucetta e diventerai uno con la Luce che è Dio” (da ”l’ultimo Tabù” di Giuditta Dembech) e fallo di Giorno, durante l’Esistenza e, fallo di Notte, durante il Bardo (cfr. di Silvano Agosti ”la Vita dura un Giorno; si nasce all’Alba e si decede al Tramonto, e si rinasce all’Alba, eccetera)]

    • Frances Giu 20, 2018 - Reply

      circa di SIlvano Agosti, ”appuntare l’Essere umano quale Patrimonio dell’Umanità o meraviglia del Mondo” [perché sia considerato e trattato conseguentemente], un Commento:

      è inutile accusare la Gente [siamo Coscienze] di Misfatti compiuti [Disumanità], se

      a questa Gente è mancata l’Educazione, protratta in Modo comprensibile alla Gente [Coscienze],

      le quali comprendono solo lo Stile comunicativo delle Fiabe e dei Sogni [cfr. anche Alejandro Jodoworski in ”Psicomagia” e ”Metagenealogia” su ciò],

      sicché, anche l’Umanità [quale Qualità sublime, cfr. Richiesta di Silvano Agosti all’UNESCO],

      che è una Qualità della Coscienza [la Coscienza che noi siamo è un Ologramma della Luce che è Dio],

      va insegnata o ricordata tramite lo Stile comunicativo adatto [totalmente assente sulla, diciamo, Tavola educativa istituzionale odierna],

      sicché le Persone o la Gente o le Coscienze possono essere considerate affamate,

      ignoranti, e quindi considerate innocenti dinnanzi agli Scempi disumani che compiono:

      prima educhisino le Coscienze appropriatamente [tramite lo Stile comunicativo adatto e comprensibile (da com-prendere, prendere con sé)],

      e poi si potrà vedere il Comportamento e, giudicarlo

      [e si potrà/dovrà appuntare sine-qua-non l’Essere umano a meraviglia del Mondo];

      vuolsi vedere che saranno tutte illuminate-illuminanti sicché solo Umanità si evincerà?

      Felicità interiore-esteriore a ciascuno, eternamente.

  3. Frances Giu 20, 2018 - Reply

    chissà se Silvano Agosti avrà Voglia o Possibilità di inscenare queste Fiabe catartiche o alchemiche, [vedile tutte e 13; successivamente ne compio-incollo una],

    antiche ma che veicolano Messaggi im-portanti [alla Maniera in cui la Coscienza può coglierli: ovvero, raccontati come fossero Sogni (v. Attività onirica notturna e com’è organizzata e come si espleta: suo Linguaggio, sua Modalità comunicativa; anche Alejandro Jodorowski, già Ospite di Silvano Agosti, ha spiegato ciò molto bene nei suoi ”Psicomagia” e ”Metagenealogia”, finalizzati alla Realizzazione della Guarigione e del Benessere, di ciascuno)],

    laddove im-portante significa ”che porta”, v. Struttura portante, e questo è il Sinonimo di Reggente, che è anche Sinonimo di Re o Imperatore, che dapprincipio regge [sta alla Base di, p. Es. il Regno] e infine è [anche] Regnante [sta all’Apice di, p.Es. la Società]: un Modo rivoluzionario di pensare o osservare o interagire con la Realtà, che può spiegare anche ”il Senso della Lotta”, [di cui un Titolo di Documentario by Silvano Agosti], ma soprattutto IL SENSO [che significa sia Significato che Direzione].

    https://en.wikisource.org/wiki/Translation:Tales_of_Rabbi_Nachman/9

    [Introduction]

    Once there were two proprietors in a city, and they had great wealth and large houses. The two proprietors had two sons; that is, each one of them had a son; and the two children learned together in the same schoolhouse. And one of them was a chakham [clever, smart, sophisticated, wise] and the other was a tam [simple, innocent, artless, wholesome] (not that he was a fool; rather, his intellect was simple, without sophistication). And the two sons loved each other very much, even though one was clever and the other was a tam and his mind simple; they still loved each other very much. Around a certain time the two proprietors began to decline from their wealth and kept declining and declining until they became entirely possessionless and destitute and nothing more remained for them except their houses. And the sons began to grow up and the proprietors told the sons: We haven’t [wherewithal] to pay for you; we cannot sustain you. Do for yourselves what you can.
    [The Simple Man and the Clever Man Learn Trades]

    The tam went and learned shoemaking. The chakham became a discerning person [bar havanah] (in other words, a smart and understanding person); he didn’t want to apply himself to such a common trade so he decided he would travel the world and look and see what he should do. And he was going around in the marketplace and he saw a large wagon with four horses in harness speeding through. He called out to the merchants, “Where are you from?” They answered him, “From Warsaw.” “Where are you going?” “To Warsaw.” He asked him, “Maybe you need a helper?” The merchants saw that he is a smart youth and motivated, and they liked him and took him along. He traveled off with them and served them on the road quite finely.

    When they arrived in Warsaw, since he was astute he decided, “Since I am already in Warsaw, why should I remain with these merchants? Maybe here there is a better place than them; let me go search.” And he walked around in the marketplace and began to inquire and ask regarding the men who had brought him, and whether here there is a better place than them. They answered him that these people (who had brought him there) are honest people and it’s good to be with them, but on account of this it’s very difficult to be with them since their dealing and trading is in very distant places.

    Meanwhile he went on and he noticed shop servants as they were going around the marketplace, and they were going around as they are accustomed to, with all their charm, with their caps and the pointy shoes and the rest of the charms which they have in their gait and how they go dressed. And he was a smart youth and this thing pleased him very much, since it’s a nice thing and it’s at home in one place. He went to the men who had brought him and gave them thanks and told them that it is not good for him to be with them, and as for them having brought him here, for that he had served them on the road.

    And he went ahead and offered himself to a proprietor. And the way it goes with servants is first one has to be a lowly worker (earning less and doing hard work), then later one reaches the levels of higher workers. The proprietor did hard work with him and would send him off to nobility to carry merchandise in the manner of servants, who must carry cloth upon their elbows; this work was very hard for him. Sometimes he needed to go up with the merchandise to upper floors, and this work was very hard for him. He decided, since he was a philosopher, a discerning person: “Why do I need this work? The essential is only for the ultimate purpose: so that I can have a wedding and be able to support myself. I don’t need to see to that yet; there will be time for that later. Meanwhile I would rather be out in the world seeing countries.” He walked along in the marketplace and saw merchants riding on a large wagon, and he asked them, “Where are you going?” They answered, “To Lagorna.[1]” He asked them, “Would you take me there?” They answered him, “Yes.” They took him there. From there he traveled to Italy, and from Italy he traveled further on to Spain.

    Meanwhile, many years passed and he became even more knowledgeable[2] on account of having been in many countries. He decided, “At this time a person needs to look at a purpose,” and he began to think with his philosophy (that is, with his knowledge) what he should do. It seemed to him that he should learn goldwork, which is a major occupation and a nice craft, requiring great insight; and it’s a profitable craft. And since he was a discerning man and a philosopher, he didn’t need to study the trade many years; merely in a quarter year he received the skill, and he became quite a great craftsman. And he knew the work better than the one who had trained him.

    Afterwards he concluded, “Even though I have such a trade in hand, nonetheless I will not content myself with it, for today this is distinguished; maybe at another time some other thing will be considered important” — and went ahead and placed himself with a gem cutter. And on account of his cleverness he acquired this skill in a short time as well — in a quarter year.

    Then he thought to himself with his philosophy, “Even though I have two trades in hand, who knows if perhaps both will not be important. Therefore it is good for me that I should learn such a profession that will always be important.” He probed out with his insight and with his philosophy that he should learn medicine, for this is something that is always needed and always esteemed. And the routine is when one will study medicine one must first learn Latin, the language and its writing, and one must learn philosophy. And he on account of his insight (that is, understanding) mastered this also in a short time, in a quarter year; and he became a big doctor and a philosopher and an expert in all fields of wisdom.
    [The Clever Man Afflicted, the Simple Man Joyful]

    Then the world began to be like nil to him (in other words the entire world became like nothing to him); that is, he maintained that nobody has any sense at all; for on account of his great wisdom, since he was such a great craftsman and such a smart person and such a doctor, every person in the world was like nil to him (equal to nothing). So he decided that he would now accomplish a purpose and take a wife. He thought with this opinion: “If I would have wedding here, who will know what has become of me? Let me rather go back home, so that people will see what has become of me. I left as a young boy and now I have come to such greatness.” And he picked up and traveled home, and he had great afflictions on the way, for on account of his sophistication he didn’t have anything to talk about with anyone and he had no lodging like he desires. So he kept having great affliction continually.

    Meanwhile let us set aside the story of the clever man; we will begin to tell the story of the simple man. The simple man learned shoemaking, and since he was a simple person he had to study the trade a great deal until he got it, and he did not know the art entirely. And he took a wife, and he sustained himself from his work. And since he was a simple person and did not know the work as one should, therefore his livelihood was with a great deal of pressure and very limited. And he didn’t have time even to eat, because he always had to work, since he didn’t know his work entirely; except that while he was working, when he had inserted the nail and pulled through the cobbler’s thread, then he would take a bite on a piece of bread and he ate. And his usual way was that he was always happy and constantly only joyous.

    And he had all foods, all drinks and all clothing. He would say to his wife, “My wife, give me to eat;” and she gave him a piece of bread and he ate. Then he said, “Give me the sauce with buckwheat groats,” and she cut him off another piece of bread and he ate, and he gave much praise and said, “What a goodness and niceness this sauce is!” And similarly he ordered himself served meat, and again she gave him bread and he ate and also praised greatly and said, “What a niceness this meat is!” And so too other foods which he kept ordering himself given; and for each type of food which he ordered himself she kept giving him a piece of bread and he had a great pleasure from this and very much praised the dish. “What a goodness it is!” — just as if he actually ate it, for he would really and truly feel, in the bread that he ate, the taste of all the foods he wanted; on account of his great temimuth [the quality of being tam; simplicity; wholesomeness; naivete; innocence] and his joy, he sensed the bread’s taste just as if he were eating all those foods.

    And similarly he would say, “My wife, give me a drink of beer;” she gave him water and he would praise, “What a niceness this beer is!” Then he would summon, “Give me mead;” she gave him water and he also praised the same way, “What a good mead this is!” “Give me wine” or other drink; she continued giving him water and he had delight and praised the drink just as if he’s drinking it.

    And so too with clothing it was also thus. He and his wife together had one pelts [Yid. pelt coat; unfinished skin-with-fur coat]. When he needed a pelts, namely, to go to the market, he would say, “My wife, give me the pelts,” and she gave it to him. When he needed a tulep [fancy overcoat with fine fur on the inside and the fur rolled over onto the collar], to go amongst people, he would say, “My wife, give me the tulep,” and she gave him the pelts. He would have great delight and would praise, “What a niceness this tulep is.” When he needed a kaftan [long suit coat] to go to synagogue he would summon and say, “My wife, give me the kaftan,” and she gave him the pelts. He would give praise and he said, “What a niceness and what a beauty this kaftan is!” And so too when he needed to don a yupa [a long silk robe worn for formal occasions] she would also give him the pelts, and he would also give praise and had delight: “What a niceness and what a beauty this yupa is!” And thus with all things; and he was full of joy, happiness and wellbeing constantly.

    When he had finished a shoe — and probably the shoe had three corners, because he wasn’t able to perform his craft totally well — he would take the shoe in his hand and praise it highly. And he had enormous delight from it and would say, “My wife, what a beauty and what a niceness this little shoe is! What a sweetness this little shoe is! What a honey, what a sugary little shoe this is!” She would ask him, “If that is so, why do other shoemakers take three gulden for a pair of shoes, and you take only a half thaler (that is, one and a half gulden)?” He replied, “What’s that to me? That’s the other person’s business and this is my business. And besides, why do we have to talk about other people? Let’s just start calculating how much I win here in this little shoe when it changes hands. The leather costs me so much, tar and thread cost so much, the filling between the skins so much, and likewise other items so much; now I profit ten groschen when changing hands. Well, why should such a profit from changing hands bother me?”

    So he was only happy and cheerful at all times, but to the world he was a laughingstock; here they got what they desired, for here they had someone to mock however they pleased, for he seemed to them like a lunatic. People would come and intentionally start speaking with him, in order to have something to make fun of. And the simple man would say to them, “Just without mockery.” And as soon as they answered him, “No kidding,” he listened to them and started talking with them, for he did not want to further suspect witticisms — that perhaps this itself [their reply] is mockery — for he was a tam. But when he would eventually see that their intention is to ridicule, he would say, “So what if you are cleverer than me? You’ll still be a fool, for what do I amount to? So if you’ll be cleverer than me you’ll still be a fool!” (That was all the usual way of the simple man. Now we will again talk about the clever man.)
    [The Clever Man Arrives Back in Town]

    In the meantime, there was a commotion, that the clever man is traveling and is coming with great pomp and great sophistication. The simple man too came running to greet him with great joy, and said to his wife, “Give me quick the yupa! Let me go and greet my dear friend; let me see him.” She gave him the pelts and he ran out towards him. Now the clever man was riding in a carriage pompously; the simple man came out to greet him and welcomed him joyously, with great love (and said to him), “My dear brother, how do you do? Praised is God for bringing you and giving me the privilege of seeing you.” And the clever man looks at him; for him the entire world was also nothing (as it was stated above, that all the people of the world amounted to nothing in his regard, for he considered himself smarter than all the world) — all the more so such a person who looks like a crazy. But nonetheless, on account of their childhood love, that they loved each other very much, he drew him close and traveled with him into town. Now the two proprietors, the fathers of these two sons (that is, of the clever man and the simple man), had died during the time when the clever man was out in countries, and had left behind their houses. The simple man was in his place, so he moved into his father’s house and inherited it.

    The clever man, however, was in foreign countries and had no one to take possession of the house. The clever man’s house came to an end and was lost and nothing at all remained of it, so the clever man had no house to enter in when he arrived. He traveled to an inn and suffered anguish there because it wasn’t the kind of inn that he wanted. And the simple man had now found himself a new thing to do and would always run to the clever man with love and joy. And he noticed that the clever man had affliction from the inn, so the simple man said to the clever man, “Brother, come over to me into my house. You’ll stay with me and I will gather my entire belongings into one bunch and you’ll have my entire house.” This was agreeable to the clever man, so he went into his house and stayed with him. And the clever man was always full of suffering, for he had left a reputation that he is a great wise man, a great craftsman, and very much of a great doctor. A nobleman came and ordered for him to make him a gold ring. He made him quite a wonderful ring and etched out engravings with very wonderful paths, etching out in it a tree that was a total marvel. The nobleman came and the ring did not please him at all. He had enormous suffering, because he knew in himself that if this ring with the tree would be in Spain it would be quite esteemed; it would be a novelty there, but here it’s not liked at all. And similarly, one time a great nobleman came and brought an expensive diamond that was brought from distant lands, and he brought with him another diamond with an image and bid him to etch out just as this image is; so should he etch out on the diamond that he brought him (which was from distant lands). He etched out precisely like the image, except he lacked one thing which nobody at all would discern except him alone. The nobleman came and took the diamond and he liked it very much. But the clever man had great agony from the shortcoming that he lacked; he thought to himself: “As smart as I am, now should I make a mistake?”

    And similarly in medicine he suffered as well: when he came to an ill person and he gave him treatments of which he knew clearly that if the patient should just survive he would certainly have to be healed from the treatments since they’re very excellent treatments — then however the patient died. The public said that he died because of him, and he had great affliction from this. And likewise sometimes he gave an ill person treatments and the ill person became healthy, and the public said it’s a chance occurrence (in other words, he became so healthy not through him). He also suffered very much from that. So he was full of afflictions constantly.

    And similarly, when he needed a garment he summoned the tailor and took pains with him until he taught him to make the garment in the fashion like he wants, in the way he knew. The tailor hit upon it and made the garment just as he wanted, except the tailor erred on one lapel and didn’t hit it off well. He suffered great anguish from that because he knew in himself that although here no one discerns it, “If I were only in Spain with this lapel, they would laugh at me and I would look ridiculous.” And so he was always full of suffering.

    And the simple man used to always run, coming to the clever man with joy, with happiness; but he always found him in affliction and full of suffering, and he asked him, “Such a wise person and such a wealthy person as you — why do you always have anguish? Why am I constantly happy?” For the clever man this was a mockery, and he seemed crazy to him. The simple man said to him, “Even plain people, when they make fun of me, are fools as well, for if they’re already smarter than me, they are first fools themselves [as mentioned above]! All the more so such a clever person as you are. So what if you are smarter than me?” The simple man proclaimed and said to the clever man, “The Supreme One grant that you should come up to my level (in other words, that you should also become a simple person).” The clever man replied, “It could happen that I should reach your level — if God would take away my intellect, God spare us; or if I, God forbid, should became sick it could happen that I should also become insane. For, what are you anyway but a madman? If only you could come up to my level; this is by no means possible, that you should be such a clever person as I.” The simple man answered, “With Hashem Yithbarakh everything is possible. It can happen like the wink of an eye (like an eyeblink) that I should arrive at your smartness.” The clever man ridiculed him a great deal.
    [The King Sends for the Clever Man and Simple Man]

    Now these two sons, the public would call them “Clever” and “Simple:” this one they called “Clever” and that one they called “Simple.” Even though there are many clever ones and simple ones on the earth, still, here it was very apparent, because they were both from one town and had studied in one schoolroom, and this one became quite an extraordinarily clever person, while that one became quite an extremely simple person; consequently they gave them the nicknames “The Clever Man” and “The Simple Man.” Now in the registry (the book listing the residents) everyone is written down with all their family names, so they wrote down after this one the nickname “Clever Man” and after that one, “Simple Man.”

    One time the king came by the registry and he found the two as they were recorded, this one with the nickname “Clever Man” and that one with the nickname “Simple Man.” This was a wonder to the king, that the two should have such nicknames, “Clever Man” and “Simple Man.” The king very much wanted to see them. The king decided, “If I suddenly send for them to come before me they will be very frightened, and the clever man won’t know at all what to reply, and the simple man might go crazy from fear.” The king decided to send a clever man to the clever man and a simple man to the simple man. But where does one get a simple man in a royal city? For in a royal city (that is, the town where the king lives) the majority are smart people. However, the one who is a warden over the treasuries — he is specifically a simple person, because one doesn’t want to make a clever person any sort of warden over the treasuries, for perhaps through his cleverness and his intellect he will embezzle the treasuries; therefore one specifically puts a simple person in charge of the treasuries.

    So the king summoned a clever man and the simple man (who is a warden over the treasuries) and sent them to the two (that is, to the clever man and to the simple man) and he gave each one a different letter. And he gave them an additional letter to the governor of the province whom the two, that is, the clever man and the simple man, were under. And the king commanded in the letter that the governor should send letters on his behalf to the clever man and the simple man so that they shouldn’t be frightened, and he should write to them that the matter is not obligatory and the king is not specifically decreeing that they should come but rather the choice is theirs: if they want, they should come. But the king does want to see them.

    The emissaries traveled off, the clever one and the simple one, and came to the governor’s and delivered him the letter. The governor inquired after the two children and they told him that the clever man is an extraordinarily clever person and quite a wealthy man and the simple man is quite a very simple person and has every kind of garment from the pelts [sheepskin coat] as mentioned before. The governor decided that it is certainly not nice that they should bring him before the king dressed in a pelts so he made for him clothes as appropriate and placed them in the simple man’s carriage. And he gave them the letters, as mentioned.

    The messengers traveled off and came to them and delivered the letters to them; the clever one delivered to the clever man and the simple one to the simple man. And the simple man, as soon as he was delivered the letter, spoke up to emissary (who was also a simple man, as mentioned) who brought him the letter, “I don’t know what is written in the letter. Read it to me.” He answered him, “I’ll tell you externally [Yid. oysveynik < Ger. auswendig; Heb. be`al peh by rote] what is written in it. The king wants you to come to him." Immediately he asked, "Just without mockery?" He answered him, "It's a definite truth; without mockery." He was immediately filled with joy and he ran and said to his wife, "My wife, the king has sent for me!" She asked him, "What is it? Why has he sent for you?!" He had absolutely no time to answer her at all. He immediately rushed himself joyfully and went ahead and sat himself in the carriage so that he could travel off with the messenger. Meanwhile he noticed the clothes there (which the governor had made on his behalf and placed in his carriage, as mentioned). He became even happier: now he has clothes as well! So he was extremely happy.
    [The King Appoints the Simple Man as Governor, Minister]

    In the meantime the king was delivered leaks regarding the governor, in that he is committing fraud, and the king removed (in other words, deposed) him. The king made up his mind: it's good if a simple person would be governor, that is, a tam, for a simple man would conduct the country with truth and justice, since he doesn't know any cleverness or contriving. So the king felt that he should make the simple man (that is, the simple man who is the friend of the clever man, whom the king had sent for) a governor. The king sent an order that the simple man, whom he had sent for, should become governor. Now, the simple man must travel through the provincial capitol, thus they should station themselves at the city gates so that as soon as the simple man arrives they should detain him and give him the appointment that he should be governor. They did so, and they stood at the gates and as soon as he drove through they stopped him and told him that he has become governor.

    He asked, "Just without mockery?" They answered him, "Definitely! Without joking! We are not mocking you!" The simple man immediately became governor, with authority and power. And now that his mazal[3] had improved — and mazal machkim[4] (that is, the mazal makes [a person] smart) he now acquired a bit of discernment (that is, understanding). Nonetheless, he did not make use of his wisdom at all but just conducted himself with his temimuth as before, and he led the state with temimuth, with truth and with integrity. And he dealt absolutely no falseness or injustice to anyone. And for the management of a state one needs no great intellect nor special knowledge, just uprightness and temimuth. When two people came before him for judgment, he would say, "You are clear and you are liable," purely according to his temimuth and his truthfulness, without any deceit or falseness. And thus he led everything with truth.

    The country loved him very much and he had loyal advisers who truly loved him. And on account of love, one of them gave him an advice: "Inasmuch as you will certainly have to appear before the king, since he has already sent for you, and moreover the procedure is that a governor has to come before the king, therefore, even though you are very sincere and the king will not find any falseness in you in your leadership of the country, still however it is the routine of the king when he converses that he enters the discussion through the side and starts discussing special knowledges [chokhmoth] and languages. So it is fitting and it is the etiquette that you should be able to respond to him; therefore it is right that I should teach you knowledge and languages." The simple man accepted this and received wisdoms and languages. It immediately came to his mind that his friend the clever man had said to him that it is impossible in any manner that he should reach his wisdom. "Here I have already arrived at his wisdom!" (And still even though he now knew wisdoms, he did not use the wisdoms at all but conducted himself with simplicity as before.)

    Afterwards the king dispatched that the simple man, the governor, should come to him. He traveled to him. First the king discussed the leadership of the country with the simple man, and the king was very well pleased, for the king saw that he leads justly and with great honesty, without any wrongdoing and completely without falseness. Then the king began to talk about fields of knowledge and languages; the simple man replied to him as one should, and the king was even more pleased. The king said, "I see that he is such a smart person and yet conducts himself with such an innocence." He pleased the king very, very well, and the king made him a minister over all the ministers; and the king ordered to give him a special city where he should live, and commanded to wall him about with very beautiful walls as is befitting, and gave him a writ regarding the fact that he shall be minister. And so it was; they walled him about with very fine beautiful walls in the place where the king ordered, and he took on his greatness in full effect [betokef].
    [The Clever Man Denies There is a King]

    The clever man, when the letter from the king came to him, replied to the clever person who brought the letter, "Wait, and spend the night here. We'll talk it over and we'll come to a decision." At night he prepared for him a great feast. During the meal the clever man (the simple man's friend) started being clever and analyzing with his cleverness and his philosophy. He spoke up and said, "What can this mean, that such a king should send for such a lowly person as I? Who am I that the king should send for me? What's the sense? Such a king who has such authority and such prestige, and I, as little as I am versus such a great king — well, how is it conceivable that such a king should send for me? If I should say on account of my wisdom he has sent for me, what do I amount to next to the king? After all, doesn't the king have any wise men? And the king is certainly a great sage himself, so what is this, that the king should send for me?" So he was very, very astonished about this, and as he was wondering thus, he called out (to the other clever person, the messenger who had brought the letter), "Do you know what I'm going to tell you? Well, my opinion is that it clearly must be that there is no king whatsoever here in the world. And the entire world is mistaken in this; they think that there is a king here. Just the opposite. Understand — how can it be that the entire world should entrust itself into the hands of one man, that he should be the king? There is certainly no king on the earth at all." The clever person, the messenger, replies, "Haven't I brought you a letter from the king?" The clever man (the simple man's friend) asks him, "Did you personally receive the letter at the king's, from out of his hand?" He answers him, "No, but another person gave me the king's letter." He calls out, "Well, on the contrary, now see with your eyes that I am correct, that there is absolutely no king." Again he asks him, "Just tell me. You are from the royal city and you grew up there. Tell me, have you once seen the king?" He answers, "No." (For in fact it is so, that not everyone is privileged to see the king, for the king is not seen but on rare occasion.) He declares, "Now see that I am correct, that there is definitely no king whatsoever, for even you here have never seen the king." Once again the messenger answered the clever man, "If it is really so, who then rules the country?" He (that is, the clever man, the simple man's friend) answered him, "That — I'll make clear to you, for I am expert in this, so it is me you should ask, for I have been abroad in countries; I've been in Italy and the practice is thus: there are seventy senators and they rise up and lead the country for a while. With this system of authority the entire country participates one after the other (that is, first these are the senators, then these go down and others rise up and lead the country, and similarly other people each time)." His words started to get into the other clever person's ears (that is, the messenger), until they were both left with the conviction that there definitely isn't any king on earth. Again the clever man (the simple man's friend) spoke up, "Wait until morning and moreover I'll prove to you clearly that there is definitely no king."

    The clever man got himself up in the morning and woke up the other clever man, the messenger, and said to him, "Come with me on the road. I will show you how the whole world is mistaken and there is no king whatsoever. They went in the marketplace and noticed a soldier. They took hold of him and asked him, "Whom do you serve?" He answered, "The king." "Have you in your life seen the king?" He answers, "No." He announced (that is, the first clever man, the simple man's friend; we always call him the "first" clever man) and said, "See! Is there such a foolishness?" (In other words, the soldier serves the king but doesn't know him — for the clever man still wanted to demonstrate with his foolish wisdom that there is no king at all, as mentioned.) After that they went on to an army officer and they entered in conversation with him until they asked him, "Whom do you serve?" He answered, "The king." "Have you seen the king?" "No." He proclaimed, "On the contrary — look and see with your eyes that they are all mistaken and there isn't any king here." (For the officer had also not seen the king.) It was settled among them that there is no king here. The first clever man declared, "Come, let's travel the world; I'll show you moreover that the entire world is very mistaken with great foolishness."

    They went and traveled about in the world and wherever they arrived they always found the world in error. (In other words, the clever men through their "wisdom" fell into such foolishness, to the extent that they thought that the whole world is always mistaken.) And the matter of the king (that is, the fact that for them it was proven that there is no king) had already become a byword for them, and wherever they found the world in error they took the king as an analogy: "Just as it is 'true' that there is a king, so too is this ['true']." Thus they were out in the world and they traveled until they ran out of what they had. They began by selling one horse and then the other until they had sold everything, until they had to go on foot. And constantly they kept examining the world and kept finding that the world is in error. And they became foot-going beggars and they were already not at all distinguished, for by now people paid no attention at all to such beggars.
    [The Clever Man Meets with the Simple Man]

    So they were out in the world until it turned out that they came to the city where the minister lives (that is, the simple man, the clever man's friend). And there in that city was a genuine baal shem [lit. "Master of the (Divine) Name;" a holy man and miracle worker]. And the baal shem was held in high esteem because he had done truly wild things, and even among the nobility he was a renowned person and was highly regarded by them. And the clever men came into the city, walked about and came before the house of the baal shem. They saw many wagons stationed there with sick people, forty or fifty. The clever man thought that a doctor lives there. He wanted to go inside to him; since he too was a great doctor, he wanted to go in to make his acquaintance. He asked, "Who lives here?" They answered him, "A baal shem." He made a heavy laughter and said to the other (that is, to the messenger wise person), "This is another lie and a foolishness! This is even more nonsense than the mistake about the king! Brother, let me tell you about this falsehood, how much the world is mistaken and so deceived."

    Meanwhile they became hungry and found that they still had three or four groschen. They went into the food kitchen [Yid. gorkekh, everyman's kitchen] and there one can get food for even three, four groschen and they ordered themselves served with food and they were served. While they were eating they talked and made fun of the "lie" and the "error" of the baal shem (how the world is in error). And the food kitchener [gorkekher] heard their talk and it upset him very much, because the baal shem was highly esteemed there. He said to them, "Eat up what you have and get out of here." Then a son of the baal shem arrived there, and they kept on ridiculing the baal shem before his son's eyes. The food kitchener screamed at them for making fun of the baal shem before his son's eyes, until the kitchener beat them altogether harshly and pushed them out of his home. It made them very furious and they wanted to obtain a judgment over his beating them. They decided that they will go to their proprietor where they had deposited their bundles so as to take counsel with him as to how to attain a judgment against the food kitchener who had beaten them. They went and told it to their proprietor that the food kitchener had severely beaten them. He answered them: Why? They told him: Because they had spoken against the baal shem. The proprietor answered them, "It definitely isn't upright that people should be beaten. But you however behaved entirely not right by talking against the baal shem, for the baal shem is highly regarded here." They saw that he too was in "error." They left him and went to the commissioner, and the commissioner was a gentile. They told him the story that they had been beaten. He asked: Why? They said: Because they had spoken against the baal shem. The commissioner also beat them deathfully and pushed them out.

    They went away from him and went to a superior who had authority and still could not bring about any judgment. And thus they kept going from one to another, each time to a higher one (and still accomplished nothing but were well beaten every time) until they came before the minister (who was the simple man, as mentioned). And there before the minister were stationed sentries. They announced to the minister that a person needs him and he ordered that he should come in. The clever man came before the minister. As he was coming in the minister immediately realized that this is the clever man, his friend. But the clever man did not recognize him, since he's in such greatness now. Immediately the minister started talking to him and said to him, "See what my temimuth has brought me to — to such a greatness — and what your cleverness has brought you to." The clever man spoke up and said, "That you are my friend the simple man — we can speak about this later. Right now, give me a court hearing for them having hit me." He asks him, "Why did they hit you?" He answers him, "Why, because I spoke against the baal shem, that he is a liar and it's all a swindle." The simple man, prime minister spoke up to him, "You still adhere to your contrivances? Look, you said you can easily reach mine [i.e. my level], but I cannot reach yours. Now see that I have already long reached yours (for the simple man has already become a big wise man as well, as mentioned) but you still have not reached mine. And I see that it is more difficult that you should arrive at my temimuth." But notwithstanding, since the simple man, the minister, had known him from long ago when he was great, he ordered him to be given garments to be clothed with and he bid him to eat with him at meal time. While they were eating they began to converse, and the clever man tried to demonstrate his (foolish) opinion that there is no king whatsoever. The simple man, the minister, screamed at him, "What are you saying?! I myself have seen the king!" The clever man answers him with laughter, "You yourself know that it was the king? You know him? You have known his father, his grandfather to have been kings? From where do you know that it was the king? People have told you that this is the king. They have deceived you." It annoyed the simple man a very much regarding the fact that he denies the king.

    Meanwhile someone came and said, "The Devil [Yid. Toivl, Heb. `Azazel] has sent for you [plural]." The simple man trembled severely and ran and told his wife with great fear that the Devil had sent for him. She gave him an advice, that he should send for the baal shem. He sent for him; the baal shem came and gave him kame`as [amulets containing holy names] and [other] protections and told him that now he need no longer fear at all. He had great faith in this.

    Later the clever man and the simple man sat together some more. The clever man asked him, "What were you so terrified about?" He answered him, "Because of the Devil, who had sent for us." The clever man ridiculed him and said to him, "You believe that there is a Devil?!" The simple man, the minister, asked him, "Who then sent for us?" The clever man answered him, "This here is definitely from my brother; he wanted to meet with me; he set this up and sent for me with that disguise." The simple man asked him, "If it is so, how did he get through past all the sentries?" He answered him, "He definitely bribed them, and they are telling a lie in colluding that they did not see him at all." Meanwhile again someone comes and says again thus: "The Devil has sent for you." And the simple man now already did not tremble at all and did not have any fear whatsoever, on account of the protections he had taken from the baal shem. He calls out (that is, the simple man) and says to the clever man, "Well now, what do you say?" He answers him, "I will tell you. I have a brother who is angry at me. He is the one who made this disguise in order to frighten me." And the clever man got up and asked the one who had come for them, "What kind of appearance has the one who sent for us? What color is his hair?" etc. and other such things. He answered him: Such and such. The clever man replies and says, "See! That there is my brother's looks!" The simple man says to him, "Will you go with them?" He answers him, "Yes, I will go with them; you should only give me a few soldiers for azalaga (escorting guards) so that they shouldn't cause me any travail." He gave him azalaga and the two clever men went with the one who had come for them (that is, with the Devil, because they did not want to believe that this is the Devil, as mentioned).

    The soldiers of the azalaga returned and the simple man, the minister asked them, "Where are the clever men?" They replied: They know nothing of where they've gone [Heb. how they've disappeared]. And he (that is, the Devil's emissary) had snatched the clever men and carried them off into a mire with clay. There the Devil sat on a throne amidst the mire. And the mire was thick and sticky just like a glue, and the clever men were completely unable to move in the mud. And the clever men screamed, "Wicked ones! Why are you dealing out tortures on us? Is there indeed a Devil on the earth? You are wicked people for torturing us for no reason!" (For these clever men still did not want to believe that there is a Devil; instead they said that wicked people are causing them agony for nothing.) The two clever men lay in the thick mire and probed, "What is this? These are nothing else but the hooligans with whom we had once quarreled, and now they are dealing out such afflictions on us." The clever men remained there in the mire several years, and they dealt them out wild sufferings along with wild tortures.
    [The Clever Man Admits There is a King on the Earth]

    One time the simple man, the minister passed by in front of the baal shem's home and he recalled his friend the clever man and went in to the baal shem and bowed to him in the proper way [Heb. in the way of ministers] and asked whether it is possible for him to show him the clever man and whether he can extricate him. And the simple man, the minister, said to the baal shem, "Do you remember the clever man whom the Devil sent for and carried away? And from that time I have not seen him." The baal shem answered him, "Yes, I remember." The simple man, the minister, bid him that he should show him the place where the clever man is and that he should extricate him from there. The baal shem said to him, "I can certainly show you his place and take him out, however, no one else can go; only I and you." Both went off and the baal shem did what he knew and they arrived there. He saw how they lay there in the thick mire, in clay. When the clever man noticed the simple man, the minister, he screamed to him, "Brother, look! They are beating me! And these hooligans are smiting me so hard for nothing!" The minister gave him a yelling, "Still you hold to your contrivances and don't want to believe in anything at all?! And you say that this is people. Well, look now. This here is the baal shem whom you had denied. You will be shown that specifically only he can take you out (and he will show you the truth)." The simple man, the minister, bid the baal shem that he should take them out and show them that this is a Devil and not humans.

    The baal shem did what he did, and they were left standing on the dry land and there was no mire there at all. And the harmful angels became plain dust (that is, they became earth altogether). Then for the first time the clever man beheld the truth and had to admit everything, that there is indeed a king and there is indeed a genuine baal shem, etc.
    [Notes Following the Story]

    Regarding this story was said the torah [LM II #12] that discusses temimuth, that the essence of Judaism is not any mental scheming but only temimuth and simplicity etc.

    (After he concluded the story he announced:) And when the prayer is not as it needs to be, it's a "three-cornered shoe" [a shikhele mit drei ecken]. Understand well what is said, as one can live out the world with bread, water and a coat and would have a better life and a happier life than the most clever person and the wealthiest person, as we see that they are full of travails constantly. And ultimately it is certainly altogether good for the tam who sufficed with what he had and was constantly happy. And whoever will be a wise guy and over-thinks a great deal will have difficulty from beginning to end and is full of afflictions constantly and never has any life, and ultimately becomes lost, until the tam has to have pity on him and help him. Aside from this, here in the story are more very great secrets, for all the tales are great secrets of the Torah throughout.

    [In Hebrew:] Regarding this story was said the torah [LM II #12] which discusses temimuth; that the essence of wholeness is only temimuth and simplicity; and the concept of 'Amalek who was a wise guy and became apostate at the root etc.; see there regarding the verse, "ShevA` yipoL tzaddiK wekaM/ Seven [times] the tzaddik falls, but rises" — end-letters `AMaLeK, for the root of the downfalls are through wisdoms etc.; see there. Also Agag, from the seed of `Amalek, even though he was seeing his fall when Shmuel came to Shaul to kill him, still did not believe, as written, "Vayelekh Agag ma`adanoth/ Agag went to him in chains" [I Sam. 15:32] and [Targum] Yonathan translated: "[Agag went to him] mepanka/ with a noble or indulgent manner," for he still did not believe in his fall, until he saw with his eyes the end of his fall; then, "Wayomer akhen sar mar-hamaveth/ Surely the bitterness of death has turned [hither]," for until now he did not believe. (Put your eyes on this story and you will discern wonders of wonders). And if the prayer is not as it ought to be, it is a min`al be'g` ketzavoth/ shoe with three corners; and understand. And see also at the end of the book the Rav's explanation, and you will see wonderful analogous commentaries.

  4. Frances Giu 20, 2018 - Reply

    ed anche, uno Sguardo diverso sull’Handicap [come l’ha fornito anche Silvano Agosti con il suo ”il Fascino dell’Impossibile” e ”la seconda Ombra” e ”Matti da slegare”],

    in una Favola alchemica del Passato [valevole eternamente; lo Stile comunicativo della Favola come quello dei Sogni, è il Metodo comunicativo, per trasmettere e ricevere, della Coscienza, ciò che ognuno di noi veramente è

    (Mente, Psiche, Corpo e Generatività li abbiamo come Veicoli per esprimerci, quali Coscienze: perciò è innanzitutto importante essere, quali Coscienze, illuminati-illuminanti, ovvero corrispondere alla nostra vera Natura, quella di Ologrammi della Luce che è Dio, magari durante l’Esistenza oscurati da Insegnamenti oscuri-oscuranti)]:

    http://sevenbeggars.com/about/rabbi-nachmans-story-of-the-seven-beggars/ [Versione italiana di questa Favola, quella precedentemente pubblicata e tutte le altre, in ”la Principessa smarrita”];

    Felicità interiore-esteriore a ciascuno, eternamente.

    copio-incollo la Favola:

    The Seven Beggars
    Who brought gifts to the beggar bride and groom

    A famous story of the nineteenth century chassidic Rabbi Nachman of Bratzlav, told by Meyer Levin in “Classic Chassidic Tales” (Jason Aronson, 1996)

    There was once a king who had an only son, and while he lived the king decided to give his crown to the prince. He made a great festival to which all the noblemen of the kingdom came, and in the midst of pomp and ceremony the king placed the crown upon the head of his young son, saying, “l am one who can read the future in the stars, and I see that, there will come a time when you will lose your kingdom, but when that time comes you must not be sorrowful; if you can be joyous even when your kingdom is lost, I too will be filled with joy. For you cannot be a true king unless you are a happy man.”

    The son became king, appointed governors, and ruled. He was a lover of learning, and in order to fill his court with wise men he let it be known that he would give every man whatever he desired, either gold or glory , in return for his wisdom; than all the people in that kingdom began to seek for knowledge, in order to get gold or glory from the king. And thus it was that the simplest fool in the land was wiser than the greatest sage of any other country; and in their search for learning, the people forgot the study of war, so the country was left open to the enemy.

    Among the philosophers in the young king’s court there were clever men and infidels who soon filled his mind with doubt. He would ask himself ,”Who am I; why am I in the world?”. Then he would heave a deep sigh, and fall into melancholy. Only when he would forget this doubt would he again become a happy king; but more often everyday he thought, “Why am I in this world?” , and sighed.

    One day the invader came and attacked the unprotected kingdom, and all the people fled. Men and women left their fields and their homes,and the high- ways were filled with carts and wagons, with people on foot carrying infants in their arms. The fleeing people went through a forest, and there it befell that two five-year-old children were lost: a boy and a girl. After all the people had passed, the children heard each other crying. Then they went up to each other and joined hands, and wandered through the forest. Soon they were hungry, but they did not know where they could get food.

    Just then they saw a beggar going through the woods, carrying his beggar’s sack. They ran to him and clung to him.”Where do you come from?”, he asked.”We do not know”, the children answered.He gave them bread to eat, and turned to go on his way. They begged him not to leave them alone, but he said,”I cannot take you with me.” Then the children saw that the was blind, and they wondered how he found his way through the forest.But as he was leaving, he blessed them, saying, “May you be as I am, and as old as I am.” Then he left them.

    Night came, and the children slept. In the morning they cried again for food: then they saw another beggar. They began to talk to him,but he placed his fingers against his ears and showed them that he was deaf. He gave them bread to eat, enough for the day, and as he went he blessed them, saying, “May you be as I am.”

    On the third day when they cried for bread another beggar came, who stammered so that he could not speak to them. He, too, fed the children, but would not take them with him, and as he went away he blessed them with the wish that they might become like himself.

    And so each day as they wandered through the forest the children were fed: on the fourth day by a beggar with a crippled throat, then by a hunchback, then by a beggar who had no hands, and at last there came a beggar who had no feet. And each beggar left them with the wish that they might become as he was.

    On the eighth day they came out of the forest to a town: they went to a house and asked for food, and as the people saw that they were only little children, they were given food and drink. So the children said to each other, “We will go on like this from one place to another, and we will always remain together”. They made great beggar’s sacks for themselves, for carrying whatever was given them,and they went over the countryside, into the towns, to the fairs,and into the cities. Wherever they went, they sat among the beggars,until they became known to all the poor folk on the roads as the “Two children who were lost in the woods.”

    Years passed, the children grew. Once, when all the beggars of the kingdom were assembled at a fair in a great city, a leader among them thought,”Let us marry the children, one to another” He told his companions of this thought, And they told others and when the children were told they said, “Good”. So it was decided to marry them at once. All that was needed was a place for the wedding. Then the mendicants remembered that the king was holding a festival, where food and drink would be provided to all who came. “That will be the wedding feast ” they cried.

    The beggars went to the king’s garden and received meat and bread and wine; then they dug a great cave in the ground, large enough to hold a hundred people; they covered the cave with branches and with earth, and they sat up a wedding canopy within the cave. There they made the wedding, and feasted, with eating and dancing and merriment.But the children sat together , and all at once they remembered their days in the forest, and the blind beggar who had been the first to bring them food. And they longed for the blind beggar to be at their wedding.
    The Blind Beggar

    Just then they heard him call out, “Here I am, I have come to your marriage. And as a wedding gift I bestow upon you the blessing I wished you before: may you live to be as I am, and as old as I am.You must not believe that I am blind; I am not blind at all, but in my sight the entire world is not worth the blink of an eye, and so,as I never look upon the world, I have the appearance of one who is blind. I am very old,” he said, “but I am quite young, and I have not yet begun to live. Nevertheless I am aged, and it is not I alone who say this, but I have the word of the great Eagle. I will tell you the story.

    “Once there was a ship sailing on a sea; a great storm came,and the ship was broken, but the people were saved. They climbed toa high tower, and in the tower they found clothing and food and wine and everything that was good. In order to pass the time pleasantly,they said, .Let each of us tell the story of his oldest memory , and we shall see whose memory is longest.”

    Aged and young were there. and the first that spoke was the eldest of them all. and he was white with years.” ‘What shall I tell you?’, he said, ‘I even remember when the apple was cut from the bough.’ Though many sages were among them,none understood the meaning of his tale, yet they all agreed that the story was indeed of olden times.”Then the second eldest in years said, as one who wonders and admires, ‘That is truly an ancient tale!I remember that happening, and I even remember the candle that burned.’”Everyone agreed that this was even an older story than the first,and they wondered how a younger man could remember a story of older times; then they asked the third eldest to tell a story in his turn.” ‘ I even remember when the fruit first began to grow ‘ he said,’for then the fruit was only beginning to take form.’” ‘ That is yet a more ancient story,’ all agreed. But the fourth in years spoke: ‘I remember when the seed was brought that was to be planted in the fruit ‘; and the fifth said,’ I remember the sage who thought of the seed’; then the sixth, who was younger still. declared,’I remember the taste of the fruit before the taste went into the fruit ‘; and the seventh said, ‘I remember the odor of the fruit before the fruit had an odor’ ; but the eighth said, ‘ I remember the appearance of the fruit before the fruit could be seen, and I was but a child.’ ”

    Then the blind beggar who was telling the story said,”I was the youngest in years among them in the tower and when they had all spoken, I spoke.”I remember all those things, and I remember the thing that is Nothing.’”All who were there agreed that mine was a story of something far, far back. further than all the other happenings, and they wondered at the child whose memory was longer than that of the eldest man.

    But there came a beating of wings and a knocking upon the walls of the tower, and we saw great Eagle come.”He cried, ‘You have been poor men long enough, you may return now to your treasures.’And he added, ‘I will take you out of the tower, the eldest first,and so according to your ages’.

    Then he took me out first, and the eldest in years he took out last, and when we were all taken out of the tower, the Eagle said to us,’I can explain all the tales that have been told; for he who remembered when the apple was cut from the bough, remembered how at his birth he was cut from his mother;the candle that burned was the babe in the womb, for it is written in gemara* that while the child is in the womb a candle burns over his head; and he that remembers when the fruit began to grow remembers how his limbs first began to form in his mother’s womb;he that recalls the bringing of the seed remembers how he was conceived;and he that knows the wisdom that created the seed, remembers when conception was but in the mind;the taste that preceded the fruit is the memory of Being the scent is Spirit and vision is the Soul but the child that remembers nothing is greater than them all, for he remembers that which existed before Being, Spirit, or Soul; he remembers the life that hovered upon the threshold of eternity.’

    Then the Eagle said, ‘Return to your vessels, for they are your bodies that were broken, and they are built again.’He blessed them all, but to me he said, ‘You must come with me, for you are as I am, you are very old, but still young, and you have not yet begun to live.’And so you see that it was from the great Eagle himself that I learned the secret of my age and of my youth: and today I give you this as my gift that you may be as I am, and as old as I am.”

    When the blind beggar had spoken there was great joy and merriment among the wedding guests, and the bride and groom were happy.
    The Deaf Beggar

    On the second day of the seven days of celebration, the bride and groom remembered the second beggar who had fed them in the forest,and they were lonely for the deaf one: but as they thought of him,he called, “Here I am! “.

    Andhe came and kissed them, and said, “Today I bequeath upon youas a wedding gift that which I once gave you in blessing: be as Iam, and live a life as good as mine; surely you believe that I amdeaf: I am not deaf at all, but the error of the world is not worthmy hearing, for the world is all error, and the cries of its peopleare but folly, and even their joy is filled with error: what needhave I to hear evil when I lead a life so good and flawless, for see,I have made even the people of the Land of Luxury understand thatthere is nothing in the world so good to eat as bread, and no drinkbetter than water.

    “Onceall the people of the Land of Luxury came together and vied with eachother in telling of the ease in which they lived; one man spoke ofthe humming bird’s wings upon which he feasted, and another told ofthe rare wine he drank, and each boasted of a luxury greater thanhis neighbour’s, until I said, ‘I live a life of rarer ease and luxurythan yours!’, They all looked at my beggar’s mantle, and laughed,but I said to them, ‘I know a land where a garden grows that is filledwith trees overladen with marvellous fruits. Once the fruits had everytempting odour and flavour and beauty in the world, and every goodthing that grows was in that garden.

    A gardener watched over the trees, and pruned them, and cared fortheir growth; but the gardener has disappeared and cannot be found,there is no one to take care of the trees, and the people live onlyfrom the wild growth of the dropped seed. Even of this, they mighthave lived well; but a tyrant king invaded their land. He did notharm the people, and he did not himself spoil their garden, but heleft behind him three companies of soldiers: one company made thetaste of the garden into bitterness, the other made the odour intostench, and the third made its beauty into clouded darkness.’

    “Thenl said to the people of the Land of Luxury, ‘Help the people of thisother kingdom, for the taste, the beauty, and the odour is gone fromtheir fruit, and if you do not help them, the same evil may reachto your land! ‘ So they set out for the spoiled kingdom, but livedin luxury on their journey, until they came close to the garden, andthen the beauty, and the taste, and the delectable odour began togo from their own food, and they did not know what to do.So I gave them some of my bread to eat; and my water to drink, andthey tasted all the riches of their fine foods, and they breathedall the delectable odours, and they saw al1 the beauties of the fruitsin the bread and water that I gave them.

    Meanwhile the people of the spoiled kingdom remembered that theirgardener was of one root with the people of the Land of Luxury, sothey decided to send envoys to that kingdom of plenty. The envoysmet on the road with the people from the Land of Luxury, and theytook council together, and sent me first into the spoiled land.

    “ThenI went into the city and saw people. assembled in the street; I listenedto them, and heard one whisper to the other, while the other laughedand whispered to a third, and I knew it was filth that they uttered.I went further, and saw people quarrel and go to a court and quarrelagain and go to another court, until the whole city was filled withjudges and bribery; and the city was also filled with lust.

    ThenI knew that the invading king had left his three battalions in thecity to spread the three diseases: of filth that had spoiled the tastein their mouth, and bribery that had made their eyes blind, and lustthat was a stench in their nostrils. So I said to them, ‘Let us driveout these strangers; and perhaps the gardener will be found again.’

    Then the men from the Land of Luxury , who ate of my bread and water,and were well of sight and scent and hearing, helped me and whereverthey caught one of the soldiers, they drove him from the land.”There was a madman that wandered in the streets and cried continuallythat he was a gardener; everyone laughed at him, and some even threwstones at him. Then I said to them, ‘Perhaps he is really the gardener;bring him to me.’ They brought him, and I saw that he was indeed thegardener. and he was restored to the garden. So the people again knewthe taste of their fruit. and the scent. and the beauty of it; andin reward I was given the good life, and today I bestow it upon you.”Again the wedding guests rejoiced, and the bride and groom were happy.
    The Stammerer

    On the third day the children cried, “What has become of thestammerer! “Then the heavy-tongued beggar came, and embracedthem, and said, “Here I am!”.

    In a clear voice he spoke to them. “On that day when we met inthe woods I blessed you with the wish that you might be as I am; andtoday I bestow it upon you as a gift: for look you, you believe thatI am dumb, yet in truth I am not heavy-tongued, but I have no usefor all men’s words except those that are uttered in praise of God,and all other earthly words are not worthy of utterance. Indeed Iam gifted with speech, and can sing so beautifully that there is notone creature in the world, bird or beast, that will not stop to hearmy song.

    And I have proof of this from that great man who is called the TrulyGodly Man. For once all the sages of the world came together to provewho was cleverest; the first said, ‘I have brought iron out of theearth’; and the second said, ‘I have found a way to make brass’.;and a third knew how to make tin, and another could make silver, andstill another had discovered gold; then one came who had made gunsand cannon for war, and yet another had discovered how to make gun-powder.

    But one said, ‘I am wiser than all of you, for I am as wise as theday’. They did not understand him, and so he said, ‘If all of yourwisdom were taken together it would not make a single hour, for oneof you takes things out of the earth and mixes them together to makepowder, and another takes iron out of the earth, and another brass,but all of your silver, and iron, and brass, and gold is taken outof the earth that God made in a day, and all of the things that youtake out, if put together, would not make a single hour of that day;while I, I am as wise as the entire day!’

    “ThenI asked him, ‘What day?’ And he tumed to me and said, ‘No matter whichday it may be. you are wiser than I, for you have asked. “Whatday?” ‘

    “And I explained my wisdom to them, saying. “You must knowthat time does not exist of itself and that days are made only ofgood deeds. It is through men who perform good deeds that days areborn, and so time is born; and I am he who goes all about the worldto find those men who secretly do good deeds: I bring their deedsto the great man who is known as the Truly Godly Man, and he turnsthem into time; then time is born, and there are days and years.

    “And this is the life of the world: At the far end of the worldthere is a mountain, on the mountain top is a rock, and a fountainof water gushes from the rock.This you know: that everything in the world possesses a heart, andthe world itself has a great heart.The heart of the world is complete, for it has a face, and hands,and breasts, and toes, and the littlest toe of the world’s heart ismore worthy than any human heart.So at one end of the earth there is the fountain that flows from therock on the mountain top, and at the other end is the earth’s heart.And the heart desires the mountain spring; it remains in its placefar at the other end of the earth, but it is filled with an unutterablelonging, it burns with an endless desire for the distant fountainof water.

    In the day, the sun is like a b1azing whip upon the heart, becauseof its longing for the spring; but when the heart is utterly weakfrom the punishment of the sun, a great bird comes and spreads itswings and gives the heart rest.But even while it rests, it longs for the mountain spring, and itlooks toward the peak of the mountain, for if it were to lose sightof the spring for but one instant the heart would cease to live.

    “Because of its great longing, it sometimes tries to go to thefountain, but if it goes nearer to the foot of the mountain it canno longer see the spring on the top of the mountain, and so it mustremain far away, for only from a distance may a mountain peak be seen.And if it were for an instant to lose sight of the spring, the heartwould die, and then all the world would die, for the life of the worldand everything in it is in the life of its heart.

    “So the heart remains longing at the other end of the earth,longing for the spring that cannot come toward it, for the springhas no share in Time, but lives on a mountain peak far above the timethat is on earth.And the mountain spring could not be of the earth at all, since ithas no share in the earth’s time but for the earth’s heart, whichgives the spring its day.

    And as the day draws to its close, and time is ended, the heart becomesdark with grief, for when the day is done the mountain spring willbe gone from the earth, and then the earth’s heart will die of longing,and when the heart is dead all the earth and all the creatures uponthe earth will die.

    “And so, as the day draws to a close, the heart begins to singfarewell to the fountain; it sings its

    grief in wildly beautiful melody, and the mountain spring sings farewellto the heart, and their songs are filled with love and eternal longing.

    But the Truly Godly Man keeps watch over them, and in that last momentbefore the day is done, and the spring is gone, and the heart is dead,and the world is ended, the good man comes and gives a new day tothe heart; then the heart gives the day to the spring, and so theylive again.

    As the day comes, it is brought with melody, and with strangely beautifulwords that contain all wisdom; for there are differences between thedays, there are Sabbaths and Mondays, and there are holidays, anddays of the first of the month; and each day comes with its own song.

    “A11these days that the Godly man gives to the heart of the world he hasthrough me, for it is I who go about the world to find the men whodo good deeds, and it is from their deeds that time is born, for eachdeed becomes a melody in my mouth, and from the melody the Godly manmakes a day, and the day is given to the heart, and she sings it tothe fountain.

    Therefore I am wiser than the sage who said he had the wisdom of anentire day, for from the Truly Godly Man I have a gift enabling meto sing the songs and know the wisdom of all the days on earth.And today I bestow upon you, as a wedding gift, the power to be asI am.” At once there was joy among them, and the beggars allsang together .

    Sothey ended that day with joy.
    The Beggar with the Twisted Throat

    Buton the fourth day the children longed for the beggar with the twistedthroat, and he came and said”I am here! Once before I blessed you that you might be as Iam, and today I bestow upon you this wedding gift: be as I am!

    “Youbelieve that I have a twisted throat, but see, my throat is reallybeautiful and straight, but there are foolish and evil things in thisworld, and I would not have any of them come into me through my throat,therefore my throat seems twisted.It is really clear and beautiful, and I have a voice that is wonderfulin song, for through my throat I can imitate the call and the songof every creature that lives! I have this power from the land of melody,for there is a land where everyone, from the king to the smallestchild, is wondrously skilled in music; some play the harp, othersthe violin, and some p1ay many instruments.

    “Once,all of their greatest musicians came together, and each began to boastof his skill: one could play upon a harp, another upon a violin, andstill another could play upon a harp and a violin, while there wasone who said he could play upon every musical instrument; then a mandeclared that he could imitate the sound of a harp with his voice,and another could imitate the sound of violins, one could imitatea drum, and still another could make a noise like a cannon.

    I too was there, and I said, ‘My voice is more wonderful than allyour voices. For if you are such great musicians, can you bring helpto the suffering nations?’ And I told them, ‘There are two peopleswhose countries lie a thousand miles apart, and when night comes overthose lands the people cannot sleep.

    For with night, there comes a strange moaning and wailing, so drear,so heart-weary , that the very stones groan and weep. And when thepeople hear this sound, they too must begin to moan and weep; everynight all the men and women, and even the children of these countrieslie awake moaning and weeping with the sorrow that is over them. Andyou, who are so skilled in music, can you help those people?’

    “Thenthey asked me, ‘Will you lead us there?’. And I said, ‘Yes!’ So theyall arose and I led them.We came to one of the countries, and at night we heard the strangemoaning; then even the sages from the land of melody wept and moaned,but they could do nothing.

    ” ‘Can you tell me,’ I said to them, ‘where this sound comesfrom? ‘ “” ‘ And do you know? ‘ they asked.” ‘I know. For there were two beautiful birds that had matedtogether, and they were the only two of their kind. But once theywere lost, one from the other, and they flew everywhere, each seekingits mate, until they became weary , and their hope was gone from them,for they knew they were far from each other.

    Each settled alone where it was; one built his nest in his land, andthe other built her nest where she was a thousand miles away; nowwhen night comes the two birds begin to lament, each for the other,and it is their moaning lament that the people hear, and they toomust keen with the birds, until there is no rest for them at night.’

    “The sages would not believe me, but said, ‘Can you take us tothe bird’s place?’I said, ‘I can take you there, but you will not be able to bear theweight of it by night or by day, for at night the 1ament is so greatthat you may not come near it, and during the day flocks of birdscome to her and to him. to cheer them in their loneliness, and allthe birds sing merrily until the joy is so great as to be unbearable:this joy cannot be heard from afar, but if you come near it, you willsuccumb’.

    Thenthe sages asked, ‘Can you right this thing? ‘ And I told them thatI could make my voice like the voice of any living being, and thatI also could send my voice to all places on earth, so that it mightnot be heard where I stood, but would be heard far away.”I said to the wise men, ‘Will you go with me to a place thatis neither in one land or the other, but lies between them? For fromthat place I will send my voice with the sound of her voice to him,and I will send my voice with the sound of his voice to her, so thateach will hear the other’s voice, they will listen, and tremble, andrise and spread their wings and fly toward the place of the voice,and so they will meet together where I stand.’

    “Then I led them to a place that lay between the two countries; theplace was in a forest, and the ground was covered with snow. I stoodand sang, but the men could hear no sound come from me.Only they heard the sound of a door opening and closing, and theyheard the sound of a gun, and they heard the barking of a hound asit ran over the snow for the kill. Yet they saw nothing. But I hadsent my voices, and soon there were two pair of wings above us.

    Then the men from the land of melody understood how I had broughtthe two birds together, and they agreed that mine was the most wonderfulvoice of all, for I could send it wherever I chose; and so to- dayI bestow upon you this gift: that you may be as I am.”

    Hefinished speaking, and all the beggars made merry, and sang.
    The Hunchback

    Onthe fifth day the children, in the midst of merriment, sighed, “If the hunchback were only here ” And there he stood, and said,” I have come to your wedding, my children. And do you rememberhow I blessed you that you might be as I am? Today I bestow my wishupon you as a wedding gift: be as I am.

    It seems to you that I am a hunchback, but indeed my shoulders arewide and straight and strong, and I have proof of this from the landwhere people once came together to see who could bear the heaviestburden upon the slightest support; then one said, ‘The top of my headis a small enough place and yet I carry myriads of creatures, withall their needs upon it’.But they made sport of him, while another man said, ‘You are likea creature I once saw: I thought he sat by a mountain, but when Icame near I knew that it was a mountain of refuse that he had thrownout of himself ‘

    Then a third man said, ‘ I know of a smal1 place that bears a burdengreater than itself, for I have an orchard where fruit trees grow,and the fruit on the trees could many times cover the earth out ofwhich the trees grow.’” Many people said, ‘That is indeed a great thing come out ofa little thing,’ but another man declared, ‘ I have a tiny gardenso beautiful that princes and kings come to walk in it; then my gardenis only a smal1 place, but it has borne up the weight of a kingdom’.” Still another spoke, saying: ‘ My speech is a slender supportthat bears great burdens, for I am a minister to a king; I hear thecomplaints and the praises, the petitions and supplications of al1his subjects; al1 these utterances are taken within me, and my wordbears them to the king’.

    “But a fifth man answered him: ‘ My silence is less and yet greaterthan your word. for there are torrents of accusation against me. andcurses, and foul names, but my only reply is silence, and my silencebears up against all the cries of my enemies: my silence is a littlething. and yet it withstands a great storm’.

    “Then another contender spoke: he was hidden. because he was small,but he said: ‘ I am a little man, and yet I bear up a great burden:for I know a needy one who is far taller than myself, and though heis a Greater Light he cannot find his way! I lead him. and were itnot for me he might fall. and lose his path.’

    “I, too, was there, and I said, ‘ It is true that some among you have the power of bearing up great burdens, for I have understood all that you have said, even to the last of you, who spoke of leading a Greater Light for the little man is greater than the greatest of you. since it is the wheel of the moon that he speaks of, for the moon is called a Greater Light and a Blind Light since her light is not her own,and though he is a little man he leads the great wheel of the moon through the heavens. and his deed is a help to all the world, for the world has need of the moon.

    Nevertheless, in me there is a support that is smaller and bears weightier burdens than any of these: for you know that every beast in the world has his favorite tree whose shadow is pleasant to him, and there he makes his place: and every bird has his favorite bough, and there he sits: hut once it was asked, is there not a tree in the world in whose shade all beasts might linger. and upon whose boughs all birds might rest? It was answered, there is such a tree!And it is indeed a pleasant tree, for all the beasts of the earth are assembled in its shade, they lie happily together, yet there is no preying of one upon the other; and all the birds sing in the boughs of the tree. Then my people cried, ‘How can we find that tree? ‘ And one wanted to go to the east, and another to the south, so that they became all confused.But a wise man said, ‘Why do you quarrel over the way? First, know whether you can come to the tree at all, for the tree has three roots:the first is Belief, the second is Fear of God, and the third is Poverty;and the trunk of the tree is Truth. Only those who possess these things can approach the tree.

    “The people asked among themselves, but not many of them possessed the three qualities that are Belief, and Fear, and Poverty; those few might go, but they would not go and leave the others behind. ‘We are one people,’ they said, ‘ and all of us must go, or none: So they waited, and labored amongst themselves, that all the people might possess the three needed qualities.

    And when all had Belief, and Fear, and Poverty, they found that they were agreed on the one way to go to the tree; they went for a long time,and then they saw the tree, and they saw the hunchback and the tree of life that it did not stand on any place at all! And since it did not stand anywhere, how might they come to it?

    “But I”, the hunchback said, ” was there among them, and I said,’I can take you to that place. For the tree is not of this earth,but of a place higher than this earth. See, upon my back I have a little place where great burdens may be borne: it is a tiny thing that is on the very edge of this world, where a higher world begins,and so, upon my little hump, one may go from this world to the world that is higher than here.’

    Then I carried them all upon my hump, from the earth to the tree that stood above the earth, and so you see that I carried a great burden upon a small support. For when I brought them to the tree they said, ‘You are indeed the master of us all, for upon the smallest place you have borne the greatest burden.’ And thus I have their word for my deeds,for upon my back I carry all the ills and the woes and the sins of the people of the world. And now I bestow my gift upon you, that you may be as I am.”
    The Man with the Withered Hands

    Then they were merry, but on the sixth day they remembered the beggar whose hands were withered, and they longed for him. Then he came and said,” Here I am, ” and he embraced the children, and gave them his gift.

    “In the forest I blessed you, that you might be as I am, and today I bestow that upon you as a wedding gift: be as I am. You believe that I cannot use my hands,” he said, “but indeed my hands are strong, only there is nothing in the world worth their use, and I save their strength for other deeds. See, I have proof of their strength from the Palace of Water.

    “There was a princess who was ill, and many people came together, each boasting that he had the power to heal her in his hands. One said, ‘I have such a power in my hands that when I shoot an arrow I can seize it and bring it back’. Then I said to him, ‘What sort of arrows can you bring back? For there are ten kinds of arrows, since there are ten sorts of poison that may be put upon arrows, and one is stronger than the other’ And again I asked him, .Can you draw back the arrow only while it is still in its flight, or can you draw it back even after it has stricken its victim?’.”He answered, ‘I can draw it back even after it has stricken its victim; but it is only the first kind of arrow that I can drawback.’”‘If you can only draw back the first kind of arrow, ‘ I said to him, ‘you cannot heal the princess!’

    “Another man was there who said he had such a power in his hands that when ever he took something from someone, instead of taking, he gave. Then I knew he was a master of Good, and I said, ‘What sort of Good do you give?’.”‘ The tenth sort,’ he told me. So I said, ‘ You cannot heal the princess, for you could never come to her chamber; she is surrounded by ten walls, and you can only pass through the first of them.’

    “A man was there who said he had such a power in his hands that he gave wisdom to whomever he touched, and it was he who had given wisdom to all the sages of the world: but I said to him, ‘There are ten degrees of wisdom, and which sort of wisdom can you give?’He could give only one of the ten, then I said, ‘You cannot heal the princess, for you could never find out her pain: there are ten degrees of pain, and you know only one, for you can give only one sort of wisdom with your hands.’

    “Another was there, who said, ‘ I have so great a power in my hands that I can catch a stormy wind as it flies, and hold it, and let it out as a gentle wind or strong, however I desire.’ But I said to him, ‘There are ten winds, and which wind can you catch? ‘ .”‘ The whirlwind ‘ he answered. Then I told him,’ you cannot heal the princess, for you know the melody of only a single wind, and there are ten winds, and each wind has a melody,and the princess may be healed only through song.’

    “Then they cried to me, ‘What sort of power have you in your hands? ‘ And I told them, ‘All the nine parts of each of the things you cannot do, I can do:

    “And this is the story: There was a king who fell in love with a princess,and he called sorcerers and made magic spells over her until he caught her in his love and brought her to his palace. But once at night he dreamed that the princess arose from her bed and murdered him. The king was terribly frightened; he called all his sages to him and asked them the meaning of his dream. They told him,

    ‘The dream is true. As you dreamed, so it will happen.’ At this, he did not know what to do. He could not kill the princess, for he loved her; and he could not send her away, for he had suffered so much for her, and if he sent her away someone else would have her, and if she went to someone else she might return to do what she had done in his dream; yet he was afraid to keep her by him.

    The king did not know what to do, so he did nothing; and as the days passed his love for the princess waned, for he thought of her always as the murderess in his dream; and as his love waned the spell fell from the princess, and her love waned, until it became hatred, and she hated the king.Then she ran from the palace; but he sent out searchers to find her.The searchers returned and said, ‘We have seen her wandering near the Palace of Water.”For the king had a palace that was the most wonderful of all places on earth: it was built entirely of water! The walls of the palace were of clear water, they stood and glimmered in the sun; the earth upon which the palace stood was deep water, and the gardens about the palace were of water, and they were filled with all manner of fruits and flowers. luscious and gold and green, all liquid as the sea. The palace and its garden were surrounded by ten watery walls;no man might come into that place, for surely he would be drowned.

    “When the guards told the king that they had seen the princess wandering near the walls of water, he cried. ‘We will catch her there!’ and the king went out with his men to pursue the princess. But as she saw them coming, she was seized with terror, she thought she would rather die than be taken by them again; she looked at the walls and thought, ‘ perhaps I can even pass through the walls and reach the palace!’ Then she ran into the water.

    “As the king saw her run into the water, he cried. ‘My dream was true!She is a sorceress!’And he shouted to his men. ‘ Kill her!’They shot their arrows after her, and each of the ten arrows struck the princess, and upon each arrow was another of the ten poisons.But she found the gates beneath the watery walls, and she passed through the ten walls. and fell within the palace, and there she lies in a swoon.

    “Only I can heal her, for only he who has the ten virtues in his hands can pass through the ten walls of water. And when the king and his men sought to run after her, they all were drowned in the sea.

    “But under the walls of water are the ten winds, and each wind blows beneath the sea and raises the waters up into a wall, and while the wind remains under the ocean the water remains on high; but I can seize the ten winds, and I can pass through the ten walls of water,and I can go into the palace and draw the ten poisoned arrows from the princess; and I can heal her ten wounds with my ten fingers, for through ten melodies she may be healed entirely.

    “And then they understood that I might truly heal the princess, they agreed that the greatest power was in my hands, and now I bestow that power upon you, my children!”

    There was joy greater than ever before, all that day until the next day,and then they longed for the coming of the legless beggar.But now the story is heavy to tell, for every word in it is burdened with meaning; and whoever is filled with the knowledge of the book of mysteries may understand, for the meaning of the arrows that could be drawn back, is written in its passages, and the meaning of the virtue that could stand against the walls of water is in the lines:’ And their righteousness is as the waves of the sea! ‘and the ten sorts of wounds, and the ten healing melodies are also written in the Zohar .

    But of the last beggar, who did not have the use of his feet, what maybe told?For in his story is the end of the beginning, and of the tale of the young prince who asked,” Who am I, and why am I in the world? ” and who sighed when he was told to be joyous.For with the coming of the seventh beggar, there will come the answer, but that may not be revealed, and cannot be revealed,and will not be known until Messiah comes. May he come soon, and in our day.

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